Womanhood Status Reform in Islam A Historical Perspective

By: Sanah Burhan
Published: 2002

Introduction

Flipping through the pages of history and searching for information about women’s treatment, one would not find much justice, even though they constitute one-half the world’s population and play a crucial role for man and society.
It was not until the advent of Islam, in early 600 CE, that a woman was recognized as a partner to a man. Her status and natural role in the family and society were dignified, and her inheritance rights, marriage, divorce, and equality were established. Tasking women with more than they can bear and competing with hard labor men are doing them an injustice. Islam secures women’s social status and rights and honors them for motherhood and family education. The health and success of any society is a measure of its component’s health – the family. Dr. Muhammad al-Habash’s writing greatly influences this work in his book, “Women Between the Islamic Law and Life,” and Mawlana Wahiduddin Khan’s scholarly work in “Woman Between Islam and Western Society.”

Womanhood Status Before Islam

In ancient societies in much of Europe, Asia, and the Middle East, women came to be considered inferior to men. This unreasonable approach was fostered by superstition, speculation, and other distorted thinking. The main reason for the ill-treatment of women in ancient times was the prevalence of superstition. As a result, superstition became elevated to the status of religion and, as such, had pervasively influenced human relations. In this regard, the Encyclopedia Britannica says:

In Athens, women’s status had degenerated to that of enslaved people. Wives were secluded in their homes, had no education and few rights, and were considered no better than chattels by their husbands. In ancient Rome, a woman’s legal position was complete subordination, first to her father or brother’s power and later to that of her husband, who held paternal power over his wives. In the eyes of the law, women were regarded as imbeciles. -Encyclopedia Britannica, (1984) vol. 19, p. 909.

Ridiculing the trend of ancient Greeks regarding women, Bernard Russell writes:

Aristotle maintained that women have fewer teeth than men; although he was married twice, it never occurred to him to verify this statement by examining his wives’ mouths. -Bernard Russell, The impact of Science on Society (1976), p 17

Christian teaching, on the other hand, did little to improve the situation. The Bible’s teachings that Eve caused Adam’s ejection from the Garden of Eden had even worsened her condition. The Encyclopedia Britannica stated:

(According to Christianity) They were regarded as temptresses, responsible for Adam’s fall, and as a second-class human beings. -Encyclopedia Britannica, (1984) vol. 19, p. 909

Before Islam, widowed and divorced women were not permitted to remarry. Women in Arabia, like their sisters elsewhere in much of the world, were not allowed to inherit property, and in particular tribes, female infanticide was practiced. It was considered dishonorable to give birth to a female baby. Daughters were not a more substantial source than boys and could become a source of disgrace and humiliation due to raids. The Holy Qur’an referred to this criminal habit.

When news is brought to one of them of (the birth of) a female (child), his face darkens, and he is filled with inward grief. With shame, does he hide from his people because of the bad news he has had? Shall he retain it on (sufferance and) contempt or bury it in the dust? Ah! What evil (choice) do they decide on? Qur’an, 16:58-59

Reforming the Status of Women

Under Islam, women’s disgraceful place in ancient societies underwent the most significant unparalleled reformation ever in humankind’s history. With the advent of Islam, women could restore their dignity and legal rights. With Islam’s arrival, motherhood’s values were established and reinforced. In Islam, women were removed from their crippling position to be a vital part of society. In Islam, women joined the ranks of scholars and leaders in carrying the torch of enlightenment to a world full of darkness.

How Islam revolutionized the place of women in society came about in various means and ways. Understanding some of the mechanisms used in this reform process indicates the extent and depth of this change. The primary areas for improvement, however, were:
1 Elevating the values of women in society.
2 Limiting women’s responsibilities to the functions that fit her nature.
3 Honoring and respecting women for their roles in motherhood and education.
4 Restoration of women’s legal rights, such as the right to inherit, wed, and divorce.
Islam’s revolution in moving women from inferiority and humiliation into a new age of enlightenment and dignity is essential and complicated. Liberation and equality were about to be established in a society where women never thought they would be equal to men. In such a community, God gently touched the hearts of the believers with the following verse:

For men and women who have surrendered, for believing men and women, for devout men and women, for truthful men and women, for enduring men and women, for humble men and women, for men and women who give in charity, for men who fast and women who fast, for men and women who guard their chastity, for men and women who remember God in abundance – for them God has prepared forgiveness and great reward. Qur’an, 33:35

This remarkable revelation lays out Islam’s golden rule: all people are equal, with no differentiation in gender – men and women are equally tasked and rewarded. God said in the Holy Qur’an:

But the believers who do good works, whether men or women, shall enter the gardens of Paradise. They shall not suffer the least injustice. Qur’an, 4:124

In another remarkable revelation, men indirectly are tuned into recognizing women as their partners. Let us examine this revelation, which deals with the suffering and agony of sinners on the Day of Resurrection, but in the process, pointing out the reality of men’s and women’s partnership. God said:

The Day that the sky will be like molten brass and the mountains will be like wool. No friend will ask after a friend, though they will be put in sight of each other – the sinner’s desire will be: Would he redeem himself from the penalty of the Day by (sacrificing) his children, his female friend (wife), and his brother? Qur’an, 70: 8-12

In this verse, God’s wisdom reflects compassion in addressing the issue of equality of the genders and to be realized in a society that could not tolerate such a thought. In Arabic, like in other languages, when a person addresses those below him, the Form of verbs used is the Order Form, such as a mother telling her child to clean up his mess. When a person addresses those above him, the Form of the verbs used is the Request Form, such as a child asking his mother to buy a toy. But when a person addresses his friend, neither the Order nor the Request forms are used. In this case, the addressee is equal in stature to the managed, and the Neutral Form of the verb is used. Using the word “female friend” – a comment that requires the Neutral Form to be used for “wife” is an indirect and soft way of bringing women to stature and respect in a society where women’s stature was inconceivable. This delicate mechanism was required to weave society of its old perception of women. Furthermore, Prophet Muhammad also said:

Women are the partners of men. -Abu Dawud, Sunan, 1/61

Another technique in the battle for women’s liberation from the ancient disgraceful status is naming chapters in the Qur’an in her recognition. For example, one of the most extended chapters in the Qur’an is called al-Nisa’ (The Women) or “in defense of women,” as the Grand Mufti of Syria, Shaykh Ahmad Kuftaro, pointed out. Besides being an honorary title for all women, this chapter relates many subjects regarding women’s affairs and rights. Another chapter of the Qur’an is named al Mujadilah, or “the woman with a plea.” The title of this chapter carries more than enough demands to embody legislation and law in defense of women. In this episode, Allah narrates the story of a woman who came to Prophet Muhammad complaining about her husband and argued her case to the Prophet until a revelation on her behalf, changing the Prophet’s ruling to be in her favor. What is significant about this woman’s story was and still is a standing reminder for men to think twice before doing injustice to women. Thus, Islam teaches that the weak are entitled to special protection.

There is yet another chapter in the Qur’an named “Mary,” after the Virgin Mary, the mother of Jesus. The implications of these chapters’ titles and teachings constitute a significant step in women’s liberation. The Holy Qur’an relates many more stories of reverence relevant to women and their role in the community. These verses are a real contribution to the health and well-being of all women, the mothers of society. Many unfair civil and social laws regarding women are discounted in Islam. For example, women in many places worldwide were not allowed to inherit real property. Islam changed this unfair tradition. God said:

Men shall have a share of what their parents and kin leave; women shall have a percentage of what their parents and kin leave; whether it be little or much, it is legally theirs. Qur’an, 4:7

Similarly, women were forced to marry or sold as a commodity in the market. Islam changed that. In marriage, women’s consent is a condition of the validation of the union. Regarding slavery, Islam weaned society away from it for both males and females.

Teachings of Prophet Muhammad Regarding Women

Prophet Muhammad’s teachings regarding women constitute another significant element that helped remove the old rust of discrimination but rightly presented with honor and reverence. Here are some of Prophet Muhammad’s sayings:

Only a man of noble character will honor women, and only a man of base intentions will dishonor them. -Kanz al-Ummal, 16/371

The best among you is he who is best to his family. For my family, I am the best of all of you. -Ibn Majah, Sunan 1/636

Treat women well, for they have been created from a rib. The rib is most curved in its upper part, so if you try to straighten it out, it will break but remain intact if you leave it as it is. Therefore, follow my advice on giving women fair treatment. -Al Bukhari, 9/206

The Muslim Philosopher Mawlana Waheed Uddin Khan, in his book, “Woman Between Islam and Western Society,” made a beautiful commentary on this tradition of the Prophet, saying:
“The Prophet was referring to her delicate nature. Women are physically weaker than men; psychologically, they are more highly strung and prone to emotional upset. This is a fact that everyone realizes, irrespective of education. For instance, a father will not be as hard on a daughter as he might be on his son. In likening a woman to a rib, the Prophet metaphorically expressed this fact of life. Ribs have a slight curve in them. There is a good reason for them to be made that way. They should be left in their natural state. No attempt should be made to straighten them. The Prophet used a parable to explain women’s delicacy, pointing out that their nature should treat them (mine or leave them to their nature). God has created them that way and has done so for a good reason. They should be treated kindly and be said something tactfully, in a gentle tone. Abruptness and severity will break them, as a rib is broken by any attempt to straighten it.”

Mothers are the Primary Educational Institution of Society

Myth and superstition were not the only reason women were inferior to men in ancient times; there was also a failure to recognize the importance of the home as the basic unit that collectively constitutes society, the training ground for future generations. When the primary education unit of the community is destroyed, the nation will cease to exist. The strength of society is dependent on the quality of its constituent families.

Islam recognizes mothers as vital in bringing about a healthy society. Many Muslim scholars maintain that the primary function is raising a good family. Islam encourages marriage and gives the primary responsibility of earning and supporting the male and raising the children to the female. Because of their role in home education, mothers hold greater respect and honor than fathers. A man came to Prophet Muhammad and asked him:

Oh, Messenger of God, who rightfully deserves my best treatment? ‘Your mother,” replied the Prophet. “Who is next?” asked the man. “Your mother,” said the Prophet. “Who comes next?” the man asked again. “Your mother,” replied the Prophet. “Who is after that? Insisted the man. “Your father,” said the Prophet. -Al Bukhari, 10/329

Prophet Muhammad also said:

Heaven lies beneath the feet of mothers. -Al Suyuti 1/536

Those who are serving mothers well truly deserve Paradise. Obedience to mothers or parents is a duty for every Muslim. This philosophy is rule number one in raising children with character. God said:

We have enjoined on man respect and kindness to his parents: In pain did his mother bear him, and in pain did she give him birth. Qur’an, 46:15

In America, it has become a common understanding that an unsafe community results from raising children poorly. Children who grow up in homes where they do not receive proper care from their mothers or both parents are more likely to fall victim to alcohol, drugs, and other destructive ailments, along with rape, theft, and disregard for people’s lives than those who have been raised differently. To avoid this insecurity and cumbersome living, Islam projected motherhood’s role as the most honorable task.

Men and Women are Different by Nature

Men and women are not only physically different but physiologically different as well. Nobel Laureate Dr. Alexis Carrel deeply discussed the fundamental difference between the two genders. In his book, “Man the Unknown,” Dr. Alexis Carrel enumerated the biological facts, which are crucial to this issue, then stated:

The differences between men and women do not come from the particular Form of the sexual organs or education mode. They are caused by the tissues’ very structure and the entire organism’s impregnation with specific chemical substances secreted by the ovary. Every one of the cells of her body bears the mark of her sex. The same is true of her organs and, above all, of her nervous system. -Alexis Carrel, Man the Unknown, (New York, 1949), p. 91

Fortunately, this physiological and physical difference allows each gender to have its work and tasking spheres. The fact that men and women function in different spheres has no bearing on discrimination based on their sexes. Instead, the difference in tasking enables both sexes to maintain their distinctive characteristics while allowing them to use their talents and skills best to use their innate capabilities. Dr. Muhammad al-Habash, in his book, “Women Between the Islamic Law and Life,” stated:

If we are to assume that woman is like a man in her inner feeling and compassion, in her perception and thinking, then man would have long been separated from socializing with her. Assuming the man is like a woman in his soft emotions and tenderness, the woman would have long been disassociated. -Al-Habash, Women Between the Islamic Law and Life. (2001)

When the particles of oxygen and hydrogen combine to make the water element, they are attracted to complement each other to succeed. Still, when they do not deliver attraction or a complement mechanism, there would not be a need for the association. “It is thus the wisdom of God to make men and women find attractive and things they lack in the other gender,” said Dr. al-Habash. Furthermore, when the particle of hydrogen and oxygen combine to make a particle of water, neither of the elements can be construed as superior to the other.

Islam favors the role of motherhood over any other tasks that women can do. This preference is because women are most qualified by their nature to master this critical work. Raising children demands compassion, intricacy, and more patience innate to mothers. Placing women in positions not tolerated by her nature will not yield a favorable result. Discarding motherhood’s function for other work fields directly deprives children of the love and care of mothers they rightly deserve, to the care and love of babysitters. Furthermore, this nonattendance of mothers to their children yields weak family ties and loose structure in the family and society. Humankind will never win against nature.

The Muslim Woman’s Unlimited Role in the Society

The preference for motherhood over other societal functions does not preclude Muslim women from participating in other areas outside of motherhood. From the rise of Islam until modern days, Muslim women have been part of their society’s political and social sectors. Ummu Salamah, Prophet Muhammad’s wife, advised the Prophet in significant political and legislative matters. For example, in the Treaty of Hudaybiyah, the Prophet acted upon her advice in making the treaty a reality.

Hudaybiyah was a ten-year treaty for peace between the Muslims and the Pagans. In the final and crucial negotiation phase, the Prophet’s companions considered some of the treaty’s conditions humiliating and did not accept them. When the Prophet complained to Ummu Salamah about his companion’s refusal, she said to him: “Begin the ritual of the pilgrimage, and your companions will follow. After the Prophet did what his wife suggested, the companions supported his actions. The Treaty of Hudaybiyah marks the highest achievement of victory for Muslims, and a Muslim woman was an integral part of that process. From the inception of Islam in the early 600 CE, Muslim women continued to be part of the Muslim policy. In modern days, many Muslim women have become the leaders of their countries. Mighawati Sukarnu, for example, is Indonesia’s prime minister in the world’s largest Muslim country. Benazer Boutu was the former Prime Minister of Pakistan, and Iftikhar Ma’soumi was the Second Vice-president of Iran.

The Muslim Man is not Superior to the Muslim Woman.

The position of women concerning husbands in a Muslim household is often misunderstood in the West. A family is a social unit, and like all things in life, it requires management and supervision. But, like a president or manager taking responsibility for their company or employees’ well-being, the man in the unit of a Muslim family designated his family’s accountability based on natural capacity, not gender. The Qur’an states this fact in simple terms, it says:

Men are the protectors and maintainers of women because God has made some of them excel over others and supported them by their means. Qur’an, 4:34

Easily seen, the choice of making the man responsible for the family’s well-being is based on his ability to manage and livelihood support, not on “superiority because he is a man.” Again, Islam sets both men and women at equal terms of human status. Both males and females have a unique partnership with one another, and there is no distinction, based on gender, concerning their human values, rights, and Islamic law. The Holy Qur’an states:

Women shall, with justice, have rights similar to those exercised against them, although men have a degree (in responsibility) above women. Allah is mighty and wise. Qur’an, 2:228

Just as the ship in the ocean or aircraft in the sky, commanded by a captain and a pilot, are responsible before the law for their job, the man is given the responsibility of his family and accountable before God for its safety and destination. Otherwise, both parents mutually share the family’s management, just like the entire crews manage the aircraft in the air and the ship in the ocean.

The Issue of The Scarf

Muslim women wear the scarf as a means of modesty. Modesty requires that she not show individual parts of her body (except her face and hands) or wear tight or transparent clothes in public. The scarf does not construe a limitation or incapacity concerning her or make her inferior to men or other women. Overexposure to sexual attractiveness can steer spouses away from one another. Overexposure to sex is also a key to committing crimes of rape and murder, which many modern societies have fallen victim to. Muslim men, along with Muslim women, are commanded to be modest. The Holy Qur’an states:

Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and God is well acquainted with all that they do. And tell the believing women that they should lower their gaze and guard their modesty; they should not display their beauty and ornaments except what must ordinarily appear. Qur’an, 24:30

The Issue of the Veil and Segregation

In certain parts of the world, Muslim women wear dark cloth covering them from head to toe. In addition to this complete coverage, a male/female segregation measure is also implemented to prevent contact between the two genders. For example, in some Muslim countries, all schools, from preschool through college, mosques, hotels, transportation, parks, and restaurants, are built where it would be difficult for the two genders to mix or socialize. Extremism and culture combined are probably responsible for this restrictive Muslim society. However, according to Dr. al-Habash, the traditional teachings of Islam are not streamed for segregation or extremism. His book, “Women Between the Islamic Law and Life,” presented several pieces of evidence and examples from Prophet Muhammad’s life that demonstrate Islam’s acceptance of socialization and the mixing of gender. Dr. al-Habash stated the extremist’s theory of segregation, which is:

The Islamic values in a society disintegrate as time moves away from the Prophet’s era, which allows for more magnificent seduction and the increase of vice.

He then commented:

This claim should not have been taken as a reason for building walls and other physical mechanisms for implementing segregation of the genders. Remember that the increase in a vice is proportional to the growth of time from the Prophethood era, which will keep calling for building higher walls and more sophisticated means of separation.

Instead of taking the proper courses and educating the two sexes in the correct Islamic philosophy, the extremist’s action is focused on covering the women from head to toe and building homes, public places, mosques, and shopping centers with mechanisms that segregate men and women entirely. By doing so, the extremists deviated from the Prophet’s teachings, prohibited the lawful, and restricted the permissible. Furthermore, these restrictions are based on anticipating adverse future outcomes and expectations. According to Dr. al-Habash, this approach violates the core Islamic teaching that states:

No established lawful action can be prohibited based on mere future speculation of harm.

In his work, Dr. al-Habash discounted and renounced the extremist’s approach by stating:

The extremist’s theory says God created all times gloomy. Lots of mischief and vice, and the Prophetic guidance work for the short duration of that period. People are destined to live a restricted, sad, and distressful life in all other periods instead of a pleasant and optimistic one.

Prophet Muhammad did not practice this restrictive style of life, nor was it prescribed for his followers.
In defending this view, Dr. al-Habash presented several of the many Prophetic Traditions and events that would leave no doubt on any person’s mind that Islam is a religion of social tolerance and a mix of gender under the appropriate Islamic ethics and values. Some of the points Dr. al-Habash presented are under the subtitles:
• “women recite poetry before the Prophet and a group of men,”
• “women share the public meetings along with men,”
• “woman conducts a speech before men and presents her argument,”
• “women receive (welcome) men during social functions,”
• “women go along with men after their business,”
• “women practice politics and give asylum (protection) to men,”
• “women prayed as a prayer leader for their household that includes men,”
• “women conduct their own professional business,”
• “women conduct social and judicial tasks,”
• “women teach men,”
• “women sit along with men on the food tables,”
• “women argued to make a judicial change in the Islamic Law.”
Dr. al-Habash presented a mindful and scholarly discussion for each topic based on authentic core foundations.

Furthermore, Dr. al-Habash pointed out that if the rituals of the duty of pilgrimage and the formal prayers in the Haram Mosque in Mecca are made with a mix of men and women without a separate divider and women not covering their faces, then why have mosques elsewhere been built with mechanisms of total separation?

One must ask, are the Holy Qur’an and the guidance of the Prophet incapable of addressing people’s behavior towards sex? Still, those who prohibited the permitted and enforce segregation by building walls and other infrastructures? Indeed, with its religious values and educational system regarding sex and gender relationships, Islam is a blessing from God and certainly more than adequate for permissible gender relationships. At the same time, it diminishes sexual misbehavior and, therefore, crimes.

The extremist’s approach and style appear to be an extension of the culture and how women were treated before Islam. Muslim reported in his Sahih:

Abdullah Ibn Omar said: I heard the Prophet of God saying: ‘Do not prevent women from attending mosques.’ Bilal, his son, replied: ‘By God, we will prevent them,’ His father approached him, protesting his answer with anger, stating: ‘I say the Prophet of God said [allow them,] and you say [don’t!]’ -Sahih Muslim, Kitab al-Salah

This example showed that this attitude regarding women was prevalent even during the Prophet’s time. A true Muslim, by definition, is supposed to be ethical, tolerant, social, wise, and rational.

The Issue of Polygamy

Before Islam, polygamy was unlimited. Islam permitted polygamy with up to four wives. Polygamy is not a duty but rather permission. However, for a man to marry more than one wife, several conditions must be met and substantiated by the legal system before the marriage can occur. In many ways, polygamy is a social and financial assistance available for the unfortunate, battered, divorced, and widowed women. Similar to the financial assistance programs provided for single mothers by a particular state or the Federal government in America, polygamy can provide women economic, psychological, and social support. As we stated earlier, Islam assigned the primary function of earning and livelihood in the family to the man. Caring for the children and education is the mother’s primary function. Polygamy is permitted so that a mother with children is not left to the elements of hunger and poverty still so that she can find financial, social, and intimate assistance and protection.